Bringing the first fruits and renewing the sacred service in the Temple

HaRav Israel Ariel

Bringing the first fruits to Jerusalem is an expression of the sanctity of the Land of Israel and its Temple - as is written [Devarim: 26]^[1]: “You should take of the first fruits of the Land...and place them in a basket...” About these pesukim, our sages said in the Sifrei:^[2] “And you should bring them to this place” - this means the Holy Temple. As a reward for our bringing (the first fruits) to this place, He gave us this Land! In other words, the merit of our entering Eretz Yisrael, is only on the condition that Israel comes to the Temple, to build it and to perform the sacred service. This, in essence, is what is contained in the Mishna [Keilim: 1,6]: ^[3]“The Land of Israel is holier than all other lands; wherin lies its Kedusha? - that from there is brought the Omer, the Two Shew Breads (shtei halechem) and the Bikkurim”

There arises a question for us: Why, especially now, does the mitzva appear in the Torah to arrange  the tribes, six standing on Har Grizim and six standing on Har Evol – and the associated curse on those who transgress Hashem’s commandments? As it is written: ^[4]“Cursed is he who does not uphold the words of the Torah and observe them”. The ceremony at Har Grizim and Har Evol occurs immediately on entering the Land of Israel. Our sages said, in the Mechilta [Mechilta Mishpatim]:^[5] G-d made three covenants with Israel: One on Horeb, one at Arvot Moab and one on Har Girizim and Har Evol”. What were the reasons behind these covenants and dire warnings?

The Ramban replies [Devarim: 27, 26]: ^[6]“I saw in the Yerushalmi (a discourse on the words) ‘whosoever does not uphold’: can the Torah fall? - even if there were a completely righteous person in all his deeds, who was capable of strengthening the Torah from the hands of the wicked and who desists from this and does not strengthen the Torah, that person is cursed”. That is to say, the covenant is an obligation on each and every one, the mitzvot of the Torah are placed on the shoulders of all Israel; when the Torah is in danger and is falling, G-d forbid, it is the obligation of each individual to prop it up.

One tangible example for this theme is the question posed by Hazal in “Seder Olam Rabah” (22): Why was Israel exiled in the Hurban Beit Rishon? King Hoshia ben Elah opened the passages to the Mikdash, which had been stopped up by Yeravam ben Navat – so why was the decree sealed for Israel to go into exile during his days”? ^[7] Their answer: ^[8]“Because Israel blamed the king for their failures”. That is to say, a person should not put the blame for his guilt other than on himself. The king does not have responsibility for the people's Aliya l’Regel (ascent on the festivals to the Mikdash) nor on their keeping the Torah in general; that responsibility falls on the individual. This is a factor regarding the covenants which were made with each person of Israel - saying: upon your shoulders lies the responsibility to uphold “the words of this Torah and carry them out”.

Every generation has its challenges. A person should not look to kings or even scholars in his generation, who obstruct the way to the Mikdash. The Malbim explains here that in our generation, there are many philosophers who hold that the essence of the Torah is its spirituality and that the practical side changes from generation to generation. As against this trend, the pasuk says: ^[9]“Cursed be he who doesn’t uphold the words of the Torah and carry them out” - because carrying out the mitzvot “is an everlasting statute, throughout your generations”.

Rav Kook of blessed memory [Igrot: 3,63] identifies a spiritual danger existing in certain sections of the people which he calls:- poisonous piety and a counterfeit fear of Heaven! –this, in relation to the Land of Israel. Even relating to the Mikdash, we have heard said "This Mitzvah is so precious! Only the Mashiach will establish it!" and some add: “Only the Holy One, Blessed be He in all His glory can cause the Mikdash to descend from Heaven." On the one hand, these Hasidim exalt the issue of building the Temple, and on the other hand present a philosophy tantamount to the destruction of the Torah on earth.

The Rambam has already written in Igeret HaShmad: “The obligation of keeping mitzvot is not dependent on the coming of the Messiah”. We shall carry out our obligations while in the meantime if he tarries, we shall wait until he comes. Similarly, concerning the possibility that the Mikdash should fall from the Heavens, the Torah says: “It is not in Heaven!” - it is Israel’s obligation to keep the Torah (in its entirety), here on earth.

 In light of this, whoever sees Hashem’s Temple destroyed whilst leaders of the generation enwrap themselves in the guise of "Yirat Shamayim", content with the continuation of the Hurban as their ways dictate, his obligation is to reject their “Hasidut" in this respect.

This is the time when the responsibility passes from the leaders to each individual, from now on, it is each individual's obligation to develop ways for the building of the Mikdash and to renew the Temple service – and one who does so is indeed blessed.

שבת שלום 

Translated by Rabbi Menahem Lester from the Dvar Torah of HaRav Israel Ariel of the Temple Institute Kollel for cohanim "Nezer HaKodesh".